One Hundred Select Sermons, New Testament · Sermon 12
SERMON XII.
JOH. 3.8.
The Winde bloweth where it liſteth, and thou hsareſt the ſound thereof, but knoweſt not whence it cometh, and whither it goeth: ſo is every one that is born of the Spirit.
There is nothing which is harder to deal withal, than a carnal and unregenerate heart, which will ſtill have ſomewhat to cavil at, and to object againſt the Truths of Chriſt: even there where they have the greateſt evidence and infallibility in them, and are leaſt of all to be queſtioned of all other Points beſides. An inſtance whereof we have here in this Scripture which we have now before us, and the coherence of it, in the diſcourſe of our Saviour Chriſt with Nicodemus a Ruler of the Jews. This perſon was ſomewhat convinced of the worth and excellency that was in Jeſus, and therefore betakes himſelf to him; and yet he was afraid or aſhamed openly to confeſs him; and therefore comes to him by night, in a private acknowledgment of him. Now our Saviour preſently ſaw what he wanted, as the ground of this carriage in him; and that was a ſerious work of the ſaving Grace of God upon his heart, which might make him to cloſe with him in good earneſt; and therefore takes occaſion to diſcourſe of this Point unto him; Of the neceſſity of being regenerated, and born again. But Nicodemus underſtands not what he means, or, at leaſt, is not willing to underſtand it; and therefore makes an exception againſt it, from the abſurdity and impoſſibility of it; and wonders at it, how it ſhould be ſo. Now, this Text which I have here read unto you, is, a taking off of this wonder from him, by a further diſcovery and explication of this Doctrine to him. Marvel not (ſays he) that I ſaid unto thee, ye muſt be born again. The winde bloweth where it liſteth, and thou heareſt, &c.
THis preſent Verſe before, is nothing elſe, as I may ſay, but a deſcription of the work of Regeneration, or of the ſtate of a regenerate perſon, which is here illuſtrated, and ſet forth unto us by a lively compariſon, or ſimilitude, taken from the Winde. And that in three Particulars, which may ſerve to make up unto us the parts of this Text. Firſt, from the quality of its motion. Secondly, from the ſenſibleneſs of its effects. And Thirdly, from the intricacy and myſteriouſneſs of its proceeding. The quality of its motion; that we have in theſe words: The winde bloweth where it liſteth. The ſenſibleneſs of its effects; that we have in theſe: Thou heareſt the ſound thereof. The intricacy or myſteriouſneſs of its proceeding; in theſe: But knoweſt not, &c.
We begin in order, with the Firſt of theſe Parts, viz. The quality of the motion; The winde bloweth where it liſteth. Some by foreign, which is here tranſlated, the winde, underſtand the Spirit of God, in the firſt ſenſe; and ſo render it. But we are rather to take it in the analogy, according to our own Engliſh Tranſlation. Firſt, the Winde; and then the Spirit of God, as compared, and likened unto it. Look, as it happens in the blowings of the winde, ſo it falls out in the breathings of the Spirit: where, whiles it is ſaid that it bloweth where it liſteth; there are three things further implyed in it. Firſt, the indefiniteneſs of it, it is not limited. Secondly, the freeneſs of it; it is not engaged. Thirdly, the efficacy, or irreſistibility of it; it is not hindered.
Firſt; Whiles it is ſaid of the winde, that it bloweth where it listeth; there is hereby ſignified to us, the indefiniteneſs of it in its motions; that it is not determined, or limited in them; no more it is not. The Winde, it blows where, and when it pleaſes; ſometimes out of one corner of the world, ſometimes out of another: Sometimes in the Eaſt, and ſometimes in the Weſt; and ſometimes in the North, and ſometimes in the South. There's no certain place for the Winde, which it is tied, and reſtrained unto; but it is indifferently inclinable unto any. Sometimes it riſes and ſometimes again it lies ſtill: it is indefinite in all reſpects. And, as it is thus with the Winde; ſo it is thus alſo with the Spirit of God; which is thus far here compared unto it. It is indefinite, and undetermined in its Applications. Thus it is in regard of Nations, and thus it is in regard of Perſons. In regard of the means of Grace, which it affords: And in regard of its bleſſing of thoſe means, which are afforded.
Take it in regard of Nations. And this winde of the Spirit, it blows where it liſts here, as not limited to any particular, either for place, or time; neither where, nor how long it ſhall do ſo: but all is ſtill within the compaſs of his own will and good pleaſure. Thus, in Acts 16.6. It is ſaid of the Apoſtles; that when they had gone through-out Phrygia, and the region of Galatia, they were forbidden of the Holy Ghoſt to preach the word in Aſia. And again, in the ſeventh verſe of the ſame Chapter: After they were come to Myſia, they aſſayed to go into Bythinia; and the Spirit ſuffered them not to Preach in thoſe places; either by ſome expreſs prohibition of them, or by withholding of his aſſiſtance from them. And that at ſuch a time, as when in other places they had more liberty and freedom. The winde, it ſerv'd them for one way, when it did not ſerve them for another. We may ſee this, if we compare the Eaſtern Churches and Western together. The time was, when this Winde, it blew more Eaſternly; witneſs thoſe famous Churches of Aſia in the Apoſtle St. John's time, which are made mention of in the Book of the Revelation: they did, for a time, enjoy the Preaching of the Goſpel in a plentiful and glorious manner; whereas now they are altogether defaced, and under the power of Mahometiſm, and Turkiſh Tyranny. Again, on the other ſide; the Winde is now come into the Weſt, and the Goſpel is Preached in theſe parts, which are more remote from the other. Thus it is indifferent in regard of Nations, ſometimes vouchſafed to one people, and ſometimes vouchſafed to another, though never ſo oppoſite.
And ſo as for Nations, ſo for Perſons; it is unlimited here likewiſe. God's Spirit is not always confined, or determined to them: He may deal with them at one time, and at another time withdraw from them: move in their hearts now, and for hereafter be for ever ſilent to them, and never more apply himſelf to them. It is that which he often-times does, and which many perſons have the experience of in their own particulars; who ſometimes have gracious ſtirrings and excitements of them to good, which at another time they may be deprived of, and have no ſuch thing in them.
The proper Uſe which we are to make of this Point, is, ſtill to cloſe with the preſent advantages and opportunities which are vouchſafed unto us, and to take heed of the neglecting of them. Be not high-minded, but fear. We ſhould do in this caſe, as it is with thoſe who have ſome voyage by Sea; who watch the winde when it makes for them, and are careful to take hold on it; ſo ſhould we, in this our paſſage to Heaven. Let us not think to have the windes always at our command; for we are miſtaken, if we think ſo. The winde bloweth where it liſteth, as it is here expreſt unto us. And ſo does this winde of the Spirit: and ſo there's a variety, and an uncertainty in it. It is dangerous for any perſons to neglect, and eſpecially to reſiſt the ſecret and gracious motions of the Spirit; whether as reſtraining, and keeping from evils, or provoking and exciting to good: becauſe it may ſo fall out, as they may never meet with them again. It is not as we liſt, but as he liſts; remember that. And therefore obſerve him, and attend upon him, and give heed and reſpect unto him, all that may be.
It pleaſes God ſometimes in his Providence to be more free in his diſpenſations than otherwiſe; it may be occaſionally from ſuch a Sermon, or ſuch a Diſcourſe, or ſuch a Conference, more effectually to ſtir in the heart, and to deal with ſuch a particular perſon. Now it is wiſdom, in ſuch a caſe, to follow it, and to cloſe with it; and that upon this ground and conſideration which we have now in hand, as an argument and motive hereunto. And that's the firſt thing conſiderable in this motion of the winde, and ſo conſequently of the Spirit, as to the quality of it: Its indefiniteneſs, that it is not limited.
The Second is its Freeneſs, that it is not engaged: The winde blows where it liſts; that is, nothing moving it, or enclining it thereunto, but its own proper nature and diſpoſition. And ſo is it alſo with the Spirit of God in the activity and operations thereof. There's a voluntarineſs, and a ſpontaneity in it: what he does in this reſpect, he does it freely and willingly, and of his own accord; without any thing in us either to move him or mind him of it, or to perſwade him, and engage him to it. There's nothing ſo free as Grace, in the Collations and Diſtributions of it. It is beſtowed without any worth or Dignity in us at all to Promerit it.
This may appear if we ſhall conſider but the Perſons upon whom it is beſtowed, who are often times ſuch as have nothing in them tending hereunto; whether we take it as to worldly qualifications, or elſe to moral. It is very free in either Conſideration. As to worldly Qualifications, firſt of all, the Apoſte Paul has here informed us, how that not many wiſe men after the Fleſh, not many mighty, not many noble are called. But God hath choſen the fooliſh things of the World to confound the wiſe, &c.
And Secondly, as for moral Qualifications, God ſometimes makes choice of ſuch as are the greateſt Sinners, where he paſſes by ſome other Perſons of greater Civility; Matthew the Publican, Mary Magdalen the Harlot, Saul the Perſecutor, the Barbarian Jaylor. That Gods Spirit ſhould blow upon theſe, whiles it blew over others which were better: what does this ſpeak unto us, but that it bloweth there where it liſteth. Into what can we poſſibly reſolve it, but into the will and good pleaſure of God! Look what St. Paul ſays ſometimes of the common gifts, the ſame may we ſay alſo of the ſanctifying. But all theſe worketh that one and the ſelf-ſame ſpirit, dividing to every man ſeverally as he will. 1 Cor. 12.11. And again, Ʋnto every one of us is given grace according to the meaſure of the giſt of Chriſt. Whatever Grace any man partakes of, he has it purely from the Spirit of God, who of his own accord beſtows it upon them. And therefore it is ſaid, in 1 Cor. 2.12. We have received the Spirit of God, that we might know the things that are freely given us of God. All we have it is of free grace, and it is freely given and conferred upon us.
The conſideration of this point may be thus far uſeful to us; Firſt, as it may teach us where to acknowledge all that we receive. If any have more Grace than others, let them ſee here how they came by it; not by Merit, but by Gift; not by any thing as deſerving it in themſelves, but from the goodneſs of the Spirit of Godas beſtowing it upon them: and therefore not to attribute it to themſelves, but to Him, who is the Author and Giver of it, as St. Paul himſelf gives us an example, in 2 Cor. 15.10. By the Grace of God I am that I am, and his grace which was beſtowed upon me was not in vain. Yet not I, but the grace of God which was with me.
Secondly, We have here an account of the difference and variety of Chriſtians, both from one another, and from themſelves; we ſee why one Chriſtian abounds in Grace more than another: and we ſee alſo why the ſame Chriſtian is better at one time than he is at another. Both are from this ground in the Text, becauſe the Spirit bloweth there where it liſteth. And every one to this purpoſe ſhould reſt ſatisfied in this equal diſpenſation. God may do with his own as he pleaſes; and he pleaſes thus to do with it, that ſo hereby he may ſhew his own liberty and freedom in this particular. We are able to move no farther in good, than the Spirit of God helps us ſo to do. As ye know it was in the Viſion in Ezekiel, as the Spirit moved, the living Creatures which were in the wheels, ſo the wheels went; when that went, they went; and when that ſtood ſtill, they ſtood ſtill with it, Ezek. 1.2. Even ſo is it here in theſe motions of the Soul; we are ſo far forth more lively in regard either of Grace or Comfort, as the Spirit of God is pleaſed to breathe and to infuſe either of them into us. And without Him we are able to do nothing, as may be worth any thing to us.
Therefore thirdly, Let us alſo make this uſe of it, To be depending upon him for it. If we cannot do any thing without his blowing, and his blowing be onelyonly there where he pleaſes, we ſee what cauſe we have to keep in good terms with him, and to do nothing which may be diſpleaſing to him; for if we loſe his favour, we loſe his influence and his aſſiſtance, which is the effect of it; it is where he liſts, and onelyonly there where he blows. And therefore make much of him, and wait upon him; take heed of grieving ſo good and ſo gracious a Spirit as this is; and beſides, who is ſo uſeful to us, and neceſſary for us.
And further, Fourthly, let it teach us alſo tenderneſs and compaſſion towards others, who, it may be, do not partake of ſo much grace or comfort as our ſelves. For it is God and his Spirit who makes this difference betwixt us, it is not we our ſelves. Let us take heed of inſulting too much over others weakneſſes, foraſmuch as it is that Grace that diſtinguiſhes us, and makes that difference that is betwixt us. And that's the ſecond thing alſo in this motion, its freeneſs, that it is not engaged.
The third and laſt is its Efficacy or unreſiſtableneſs, that it is not, nor cannot be hindred. Whereever the Spirit of God will blow, there is no ſtanding out againſt it; it blows where it liſts; that is it obtains whatſoever it endeavours. Who hath reſiſted his will? Surely none at all to any purpoſe. Indeed corrupt Nature ſometimes oppoſes the motions of Gods Spirit, and that even Converſion in it ſelf reluctates and ſtrives againſt it; but all in vain, where he ſets to the work. Look, as it is not in the power of a Child to hinder his own firſt birth, even ſo it is not in the power of a ſinner to hinder his own new birth, where God undertakes and ſets himſelf to it; becauſe his Spirit it does effect whatſoever he pleaſes. Who hath gathered the wind in his fiſt? as Agur makes the queſtion, in Prov. 30.4. Surely it is not Man, but God. Look as no man can hinder the wind, or ſtop the blowings and motions thereof, ſo neither can any man hinder the Spirit, and ſtop the motions and influences thereof, that they ſhould not prove effectual.
This is a comfortable point in all contrary blaſts whatſoever. Satan, who is the evil Spirit, he has his blowings too; and he oftentimes blows very hard, foreign, as St. Chryſoſtom ſpeaks: but yet he does not blow where he liſts, nor can his blowings prevail againſt this blowing which we have here before us in this preſent Text, which carries all before it, and ſhall overturn and overthrow whatſoever ſtands in oppoſition to it. It is ſaid of Antichriſt, the man of ſin, and who is a great inſtrument of Satan, that the Lord ſhall conſume him with the ſpirit of his mouth, and deſtroy him with the brightneſs of his coming. And ſo he ſhall, and all ſuch perſons as do adhere unto him. The Spirit of Chriſt ſhall ſcatter the ſpirit of Antichriſt; and the wind of the Holy Spirit ſhall confound the wind of the evil Spirit, and what ever is attempted by it. This is a very comfortable point in all the aſſaults and temptations of Satan, and his endeavours, either againſt the Church in general, or againſt any particular member of it. Every Chriſtian is thus far ſecure, and in good condition, as he has this Wind, as I may ſo ſay, for him, which is ſure to blow him nothing but good. The Reaſon of it is this, Becauſe he is one that belongs to Christ, and has an intereſt in him, and ſo conſequently has an intereſt in the Spirit, which is the Spirit of Chriſt; and ſo all the motions of it ſubordinate and ſubſervient to him, and diſpoſed of according to his pleaſure. There are different and various winds, which blow now and then, both upon the Church, and likewiſe upon the Soul, but they are all ordered and regulated by him. Therefore we find in the Canticles, how it is Chriſt himſelf that ſtirs up his Spirit for the good of his Spouſe; Awake, O North-wind, and come, thou South, and blow upon my Garden, that the Spices thereof may flow out. The Spirit it blows where it liſts, and it liſts there where Chriſt liſts too; which is very ſatisfactory for all thoſe that ſeek unto him. And ſo I have done with the firſt part of the Text, as to the reſemblance betwixt the Spirit and the Wind, in the work of Regeneration, and that is the Quality of the Maker, The Wind bloweth, &c.
The Second is the Senſibleneſs of its effects, in thoſe words, And thou heareſt the ſound thereof. The wind it comes with a Sound, and ſo does the Spirit of God. It did ſo in its firſt coming of all, when it came upon the Apoſtles on the day of Pentecoſt; There came ſuddenly a ſound from heaven, as of a ruſhing mighty wind, and it filled all the houſe where they were ſitting, Acts 2.4. And ſo it is ſtill to this preſent day in a proportion. It has a ſound, and ſuch as may be heard. Now thus it is in a two fold conſideration: The one is the ſound of it in the Ear, and the other is the ſound of it in the Conſcience.
Firſt, There is the ſound of the Spirit in the Ear, and that is in the external Preaching of the Word, and Miniſterial Diſpenſation; where this is performed as it ſhould be, it is no other than the ſound of the Spirit, and the voice of the Holy Ghoſt himſelf ſpeaking to us. Their ſound is gone forth into all the earth, and their words unto the ends of the world, Rom. 10.18. This is ſuch a ſound as may be heard, and it is a mercy to hear it, and to be made partakers of it; and that in regard of the virtue and benefit, which, by the bleſſing of God, is conveyed by it; for, Faith comes by hearing, and hearing by the word of God, as the Apoſtle there tells us, Rom. 10.17.
Therefore accordingly we ſhould prize it, and eſteem of it, and apply our ſelves to it, as that which is appointed for our good. If we look upon Preaching onelyonly as the work of men, ſo there is but little in it; and it may be rather matter of contempt, in regard of the meanneſs of it: But when we ſhall conſider that it is the Ordinance of God, and the voice and ſound of the Spirit; here's that in it which commands our regard and attention to it. And we ſhould be glad of all opportunities which are at any time afforded unto us for the partaking of it, that we may hear the ſound of this wind blowing upon us. That's the firſt, The ſound in the Ear.
But ſecondly, that's not all, there is moreover the ſound in the Conſcience, which is the main and chiefeſt of all. This is that which comes home to the heart of a Chriſtian for his converſion, and the raiſing him from the death of ſin, under which he was held: Like the voice of Chriſt to Lazarus, when he bad him come forth of the grave. This is that which is heard alſo by thoſe perſons, whom it pleaſes God to vouchſafe it unto; according to that of our bleſſed Saviour, in Joh. 5.25. Verily, verily I ſay unto you, The hour is coming, and now is, when the dead ſhall hear the voice of the Son of God; and they that hear, ſhall live. Thus we ſhall find it was with the Diſciples going to Emaus, Luke 24.32. They ſaid one to another, Did not our bearts burn within us, while he talked with us by the way and whiles he opened to us the Scripture? There was a ſpecial efficacy went with his word to the hearts of his hearers. And ſo it was with St. Peter's Converts, Acts 2.37. When they heard theſe words, they were pricked at their hearts. And the Jaylor, Acts 16.33. he heard not onelyonly the ſound of the wind, but the ſound of the Spirit; and this ſound of it, whereof we now ſpeak, in the heart-quake, as well as the earth quake, which he was ſenſible of upon that occaſion. And ſo it has been with many more, and ſtill is; they daily hear this ſound made unto them, they have ſtrong and ſtrange impreſſions upon their hearts and ſpirits to this purpoſe, which they cannot but hear in ſeveral kinds; ſometimes checking them for ſin, and ſometimes reſtraining them from it; ſometimes exciting them to good, and ſometimes encouraging them in it. The Spirit of God in their hearts and conſciences deals diverſly and variouſly with them; and it is their duty and wiſdom accordingly to attend unto him. They that hear thus, they ſhall hear; that is, they ſhall hear effectually; as it is intimated in the place before cited. And therefore it concerns us to regard it, and to give heed unto it all that poſſible may be. There are a great many people in the world, who though this ſound, which we now ſpeak of, in both the branches of it, be continually exhibited unto them, and ſuch as may be heard; yet they do not, or at leaſt will not hear it; who, like the deaf Adder, ſtop their ears, and will not hear the voice of the charmers, charm they never ſo wiſely; as the Prophet David ſpeaks of them in Pſal. 68.4, 5. Now what do ſuch as theſe, but as much as in themſelves lies, hinder their own converſion and regeneration, and the work of grace in their hearts, which is accompliſhed by ſuch ways and means as theſe. And beſides, after a great indignity and diſreſpect to the holy Ghoſt himſelf, as the Apoſtle Paul ſignifies to us in 1 Theſſ. 4.8. He that deſpiſeth, deſpiſeth not man, but God, who hath alſo given us his holy Spirit: Whoſe voice, as it is ſenſible to be heard, ſo it ought to be heard by us as we have occaſion for it. And ſo we have alſo the Second part, which is the ſenſibleneſs of this wind in its Effects, Thou hearest the ſound thereof.
The Third and laſt is the Intricacy, or Myſteriouſneſs of it in its proceedings, in theſe words, But canſt not tell whence it cometh, and whither it goeth. This the nature and condition of the Wind, that there can but little account be given of it, at leaſt as to the manner and reaſon of its motions. We can ſay, It blows here, or, It blows there; but the riſe and original of it from whence it firſt comes, and the term or end of it where it reſts and ſtays, that we are not able to diſcern; foraſmuch as at one and the ſame time the Winds are different on the Sea and in the Land, And there is no fixedneſs or certainty in them. We hear the noiſe and ſound of them, but we know not in the mean time what becomes of them, as it is here expreſt unto us by our Saviour in this preſent paſſage which we have now before us. And as it is thus with the carriage of the Wind, ſo more eſpecially with the carriage of the Spirit, and the proceeding of the Holy Ghoſt in us, as to the work of Grace and Regeneration. It is ſuch as is not ſo eaſily perceived or diſcerned by us; but is remote, and hidden from us. Therefore it is ſet forth to us in Scripture by ſuch expreſſions as theſe; Of the hidden Life; of the hidden Manna; of the myſtery of Godlineſs, and the like; in regard of the great intricacy and imperceptibility which is upon it, as that which is ſo difficultly apprehended. It is ſuch as the beſt that are, and thoſe who are the ſubjects of it, do not diſcern or apprehend perfectly; but it is ſuch as natural and unregenerate perſons do not diſcern at all. The natural man receiveth not the things of the Spirit of God, for they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned, as the Apoſtle tells us, 2 Cor. 2.14.
Indeed ſuch perſons as theſe may diſcourſe at random about it, and ſpeak problematically of it, as the Philoſophers do of the windes: and they may have ſome common notions and apprehenſions of it, as far as Parts and Books will carry them; but to ſpeak diſtinctly, and underſtandingly of it, that they cannot do, as wanting the ſenſe and experience of it upon their own hearts. And thoſe that have this experience of it, yet are they to ſeek of it in ſundry particulars. We may take notice of it in either of theſe perſons, whether thoſe who are not regenerate, or which are ſo; and ſo ſhew you how either of them are in their kinds, ignorant of this Myſtery.
Firſt; Take it as to thoſe who are regenerate, and themſelves partakers of this new-birth, and work of the Spirit, even ſuch as theſe cannot give an account of it in ſome particulars which are belonging unto it; as to inſtance a little in ſome few, amongſt the reſt. For the manner of working of it; for the moment in which it is wrought; for the growth and encreaſe of it; for the condition of the perſons wrought upon: why in theſe, and not in others. Theſe are things which are not ſo eaſily diſcerned: or if in perſons that are grown, and come to years, there may be ſome clearer footſteps of theſe things than in others; yet for infants, and younger children, how it pleaſes God to work upon them, it is a Myſtery which the moſt intelligent Chriſtians are not able to determine. And we may apply hereunto that which the Preacher has of the natural generations. As thou knoweſt not what is the way of the Spirit, nor how the bones do grow in the womb of her that is with child; even ſo thou knoweſt not the works of God, that maketh all, Eccl. 11.5. And the Argument, it holds here in this particular buſineſs, a fortiori. If we cannot diſcover the Myſteries of Nature, much leſs the Myſteries of Grace: and if not the things of Earth, how much leſs the things of Heaven, which are ſo far remote from humane underſtanding. This is the very ſcope and drift of our Saviour here in the Text, to conclude the one from the other. That becauſe the motions of the winde were imperceptible, therefore were alſo the motions of the Spirit. And ſo we may reaſon likewiſe as to other things of the ſame nature with it. As for example, the ſoul of man, and the manner of the production of that, whether by creation, or generation; whether as infuſed by God himſelf, or as reſulting out of the matter prepared: we know there are great diſputes about it, and difficulties in it. Now, if it be thus, as to the Soul in the natural ſtate of it; how much more may it be thus with it in the ſpiritual.
This God will have to be for this reaſon, amongſt the reſt, that ſo we may the more adore him, and acknowledg him in ſuch works as theſe are: and ſay, that it is he that hath made us, and not we our ſelves. Not only as to our firſt make, but as to our ſecond. Here's that which does plainly ſhew how little we do confer or contribute to the work of Grace and Regeneration in our ſelves; when-as thoſe themſelves, who are regenerate, can give ſo little account of Regeneration, as it appears indeed, by experience, that they can. What likelihood is there that they ſhould work it, that cannot know it? or that it ſhould take its riſe and original from them, who cannot expreſs the conveyances of it? that cannot tell of this Spirit, whence it cometh, or whither it goeth? This ſhould teach us all, with modeſty, and humility, and admiration, to lay our hands upon our mouths, and at laſt to break forth, and cry out, in the words of the Apoſtle Paul; Oh the depth of the riches both of the Wiſdom and Knowledg of God! how unſearchable are his works, and his ways paſt finding out! as it is in Rom. 11.33. And thus does it hold good of the Regenerate, as that which is not diſcerned by them.
But Secondly; And more eſpecially does it hold good of thoſe who are unregenerate, and at preſent in the ſtate of nature: ſuch as theſe, to be ſure, do not diſcern it, or apprehend it indeed. And theſe ſeem eſpecially to be intended here in this Scripture, where our Saviour applies himſelf, in this his diſcourſe, to Nicodemus, who was as yet but ſuch a perſon as this; though a great Maſter, and Doctor, and Teacher in Iſrael; even he did groſly betray his ignorance in ſuch a Doctrine and Point as this was, of the new-birth. And ſo in him, we may take notice of the condition of all carnal and unregenerate perſons. They are ſuch as who are very much to ſeek in the myſteries of Grace and Converſion, and in the state and condition of a Chriſtian, in order to this Regeneration.
This is conſiderable of us in all the Parts and Branches of it, and ſecrets which are belonging unto it; as, Firſt of all, in ſorrow for ſin: They are ignorant, and un-apprehenſive of this; and know not what belongs unto it. Natural men, they have a natural ſorrow, and grief for ſin after a legal manner. They may have great troubles and terrors of Conſcience, which for a while they may be exerciſed withal, whereby they may be driven to great perplexity, and deſperation it ſelf: as we know it was ſometimes with Judas. But that Godly ſorrow which St. Paul ſpeaks of, which worketh repentance to Salvation not to be repented of; this is ſuch as they knew not what it meant. Sorrow for ſin, as it is an offence againſt God; and ſo as may lead them, and carry them nearer to Christ, and pitch them, and faſten them upon him. This is ſuch as is unknown unto them, and far enough from them.
Secondly, as for Spiritual Joy, the comforts and conſolations of the holy Ghost, they are to ſeek alſo in theſe; they are ſtrangers to it, and meddle not with it. This is the hidden Manna, and the white ſtone, which no man knows ſave he that receives it. The Spirit in the Witneſs of it is a Myſtery to a carnal heart; this is Honey which ſuch perſons never taſted, nor had any ſenſe or apprehenſions of it. They may have ſometimes falſe joys, and falſe comforts, and falſe raviſhments, from the deluſion and ſuggeſtion of Satan, who is ſo far Gods Ape. But the true joy of the Spirit of God indeed, which is not onelyonly chearing, but purging, not onelyonly filling with comfort, but quickning to duty, and encouraging and engaging to obedience. This is ſuch as they are unacquainted with it, and but ignorant of it, which is a Peace and Joy above all that the World can confer.
Thirdly, The Spirituality of holy Exerciſes and Duties of Piety. Carnal perſons, they are ignorant of this likewiſe; they can come off with ſome external performances, as Prayer, and Reading, and Hearing of the Word, and the like, ſo far as they concern the outward man, and as they are to be done by that; but to perform them after a ſpiritual manner, and to enjoy Communion with God himſelf in the performance of them, this is that which is a Riddle to them, and they underſtand not, nor know not what to make of it. A natural man, he knows not what belongs to the Spirit of Adoption, and to the going to God as to a Father in Chriſt. He knows not what belongs to the improvements of Faith, and to the getting of ſtrength in his inward man, occaſionally from thoſe Duties of Chriſtianity which are performed by him, as a man receiving ſtrength in his body from that nouriſhment which is conveyed in his meat.
Fourthly, The Exactneſs of Chriſtian obedience, and the inward life and power of Religion. This is alſo a Secret and Myſtery to an unregenerate ſpirit. A natural man, he may conform to ſome good things in Religion, which carry no great difficulty in them, and which do not croſs him in his deareſt luſts; but as for others, he is more weak and indiſpoſed. The Precepts of Self-denial, and Mortification, and Repentance, and the Trade of Piety in holineſs and righteouſneſs of life and converſation, theſe are more grievous to him; Faith, and Patience, and Love of Enemies, and forbearance of Revenge, and ſuch things as theſe, the more refined and ſublimer part of Religion, as conſiſting in ſuch matters as theſe are, this is ſuch as a carnal heart does very much ſtumble at, and is offended with it.
Fifthly, Perſeverance and continuance in the Faith and Profeſſion of Chriſtianity, notwithſtanding all adventures. In the multitude and violence of temptations, in the changings and variations of Providence, ſtill to abide and remain the ſame, and to hold out and to perſiſt unto the end, without declining, or going backward, or falling away: This is that alſo which a natural man underſtands not, but is much to ſeek, and very ignorant about it. It may be, when he is out of a temptation, and not ſtrongly provoked to evil, there he can, ſuch as it may be, abſtain from it. But let it be a ſin which his nature inclines to, and let him be ſtrongly aſſaulted about it, and here he preſently yields unto it. Whereas now in the work of Grace, there is strength given againſt ſtrong temptations, for the conquering and vanquiſhing of them. And ſo as for the varieties of Providence, not to be ſhaken or overturned by them; in Proſperity not to be lifted up, nor to forget God, and ſay, Who is he? And in Adverſity not to be caſt down, nor to blaſpheme God, or murmur againſt him; nay, which is more ſtill, to truſt in him, and to love him, and to ſtick cloſe unto him. Theſe are ſuch things which the natural man knows not what to make of, nor cannot perſwade himſelf that they are in Reality.
Laſtly, Take this work of Grace, alſo in the Reward of it, and as it is ſwallowed up in Glory, and it is very intricate and myſterious here alſo, eſpecially to ſuch kind of perſons. As they know not whence this Wind comes, ſo neither whither it goes, nor what it tends to in the bleſſed fruits, and effects, and conſequences of it. Carnal perſons, they commonly think of Heaven as of a carnal place, and as of a carnal condition, a Fools Paradiſe, ſuch as Turks, and Pagans, and Infidels fanſie to themſelves; or at leaſt in ſome affinity and nearneſs thereunto. They are not partakers, nor any way diſcerners of the glory that is to be revealed. Thus we ſee how as to all particulars, as concerning the work of Regeneration, ſuch perſons as are themſelves unregenerate, and but in the ſtate of Nature, are ignorant and inapprehenſive of it.
Now there's a double account which may be given hereof unto us. The one is taken from the impotency of humane Reaſon, and the other is taken from the indiſpoſition of Nature corrupt.
Firſt, Humane Reaſon is impotent, and unable to reach ſuch a buſineſs as this is. We do here ſuppoſe, that many natural and unregenerate men, they have notwithſtanding ſometimes great parts and abilities of humane wit and ſagacity in them, whereby they are able to dive into many great Myſteries and Profundities of Nature; yea, but they are not able for all this to dive into the work of Grace, nor to comprehend the Myſteries of Religion, which are far above them, and ſuperiour to them.
Secondly, As from the Impotency of Reaſon, ſo alſo from the Corruption of Nature, which makes Reaſon more impotent and blind than otherwiſe it would be. Wicked men, they do not underſtand the work of Grace, becauſe they are ſtrangers to it; they have their under ſtanding darkned, and ſo are alienated from the life of God through the ignorance that is in them, becauſe of the blindneſs their heart; as the Apoſtle himſelf gives us an account of them, Epheſ. 4.18. There is not onelyonly a blindneſs of the mind, but alſo a perverſneſs of the will. which has an influence upon this ignorance in them, and does make them to be unable to conceive of ſuch things as theſe are.
The conſideration of this Point thus opened and enlarged by us, may be variouſly uſeful to us: Firſt, in a way of Confutation. Secondly, in a way of Information. And thirdly, in a way of Correction. In a way of Confutation, firſt of all, of the fond conceit and imagination of ſuch perſons as would ſubject Religion to Reaſon, and would make the Myſteries of Faith to come within the reach, and compaſs, and capacity of common and humane underſtanding. Alas, how vainly is this thought and expected by them; when as the wiſeſt and learnedeſt that are, are not able to ſink into them. We ſee here in this preſent Scripture, how this great and learned Phariſee, one who in thoſe days went for a Rabbi and great Scholar; yet how childiſhly he diſcourſt of this point of Regeneration, and how dull and ſtupid he was as to the conceiving and apprehending of it. And if it was ſo with him, may we not think it ſo with more? And if it were ſo in this one point, is it not ſo alſo in many others? Yes undoubtedly, and out of queſtion; that ſo we may not think of men above that which is in them, nor advance the power of Nature or Reaſon above its ability. Men may pleaſe themſelves in their own devices, and in the vanity of their own thoughts; but when all comes to all, they will find themſelves to come ſhort of ſuch things as theſe are, as to any rational diſcovery of them, which what is known of them to any purpoſe is revealedunto us onelyonly by the Spirit, which (as it is ſaid) ſearcheth allthings, even the deep things of God.
Secondly, as to matter of Information. We ſee here whence it comes to paſs, that many perſons do no more look after ſuch a work as this in themſelves: and beſides, over and above, do deride it, and ſcoſſ at it in others; ſurely it is, becauſe they are ignorant of the nature of it. We know that what men do not know, they do not deſire. And ſo it is here in this particular. And for the ſame reaſon alſo do they condemn it, and ſpeak evil of it. They ſpeak evil of that which they do not know, and they cenſure it, becauſe they know not what belongs unto it. Therefore they think godly men fools, and the ſtrictneſs of Religion to be ſuperfluous, becauſe they are ſtrangers to the diſcoveries of this ſpiritual life. And we have cauſe no more to be troubled at it, or to be offended with it, than we would at ſome Art or Myſtery with the cenſures of ſuch perſons as had no skill or inſight into it. The ſpiritual man judgeth all things, yet he himſelf is judged of no man, ſays the Apoſtle, 1 Cor. 2.15. that is, The man who is truly regenerate, he does ſo much underſtand of God's truth, as may concern his own ſalvation, having his Faith grounded upon Gods Word, and ſetled in his heart by the holy Ghost, independently upon the judgment or cenſures of other men.
Thirdly, as to matter of Conviction, we may make uſe of this Point ſo, as from hence to take off the prejudices which do ariſe in carnal minds againſt the truth and reality of Regeneration, as proceeding from the intricacy and improbability of it. It is no Argument that there is no ſuch thing as this New birth it ſelf, becauſe that ſuch and ſuch perſons do not preſently diſcern and apprehend it. Look as it is no good Argument againſt the Wind, as if there were no ſuch thing as that is becauſe men do not know the particular original of it, nor the courſe which is taken by it; as long as they hear the noiſe of it, and ſee it and feel it in the effects: ſo neither is it any good Argument againſt Regeneration, and the work of Grace, as if there were no ſuch thing as that is, becauſe men know not the particular nature, and motion, and proceedings thereof, which in the mean time they ſee it in the influences, and conſequents, and products of it. It may be, yea, and it is in reality, although the manner of its being be a myſtery, and not ſo able to be expreſt, as it is felt by ſuch perſons as are the ſubjects of it. This is the very ſcope of the Text, and the main drift of our Bleſſed Saviour, in this his paſſage to Nicodemus. Therefore let us ſtrengthen and confirm our ſelves in the belief of this Point, and be fully perſwaded of it againſt all cavils and objections to the contrary, and not ſuffer our ſelves by any means to be diverted or removed from it. That there is ſuch a thing indeed as Regeneration, and the great benefit and neceſſity of it, as our Saviour in this Chapter declares it; ſo neceſſary, as that without it, there is no ſeeing of the Kingdom of God. Let us not argue a non-apparere ad non eſſe, from the non-apearance of it, to the not being; for if we do ſo, we ſhall deal perverſly. For as we believe there is a Soul, though we underſtand not the manner of its production; and as we acknowledge there is a Wind, though we ſee not the riſe of its motion; becauſe there are ſuch acts and effects as do demonſtrate thus much unto us: So to believe that there is a work of Converſion and Spiritual Generation, though the circumstances of it may be unſeen and undiſcern'd by us; as a Child in the womb that lives, though it reflect not upon its life in that condition.
And eſpecially, and above all, let us labour to be made partakers of it for our own particular. There's no ſuch way for us to be convinced of the reality of Religion, conſidered in it ſelf, as to have the ſenſe and experience of it upon our own hearts. Thoſe who are themſelves Regenerate, will not deny or make a queſtion of the work of Regeneration, as being ſufficient proofs and witneſſes of it in their own Perſons, and believe it, becauſe they feel it. Whereas on the other ſide, thoſe that do ſo queſtion it, they give great occaſion of jealouſie and ſuſpition, that they never had yet any work of it upon them. Their ſpeech in this caſe bewrays them, and diſcovers them to be that which they are. Therefore let us labour (I ſay) our ſelves to be partakers of this new birth of life in our ſelves; and ſo we ſhall be able the better both to underſtand it, and alſo to demonſtrate it.
And this is a general Rule, which accordingly is to be obſerved by us as to all the practical Points of Religion, for the ſetling of our judgments in them. There are great arguings and diſputings now and then, to and fro, about ſuch Points as theſe are, and very hot conteſts about them, about Free-Will, and about Free-Grace. and about Converſion and Perſeverance, and the like. But the moſt compendious way to reſolve them, is to labour for a ſanctified heart, and a renewed mind, and a gracious and a ſavourly ſpirit, which has theſe things in the experience of them in it ſelf. That which others diſpute, a Chriſtian feels, which is the beſt Argument that can be brought in the world, and moſt convincing of any other beſides. Non eſt diſputandum de guſtu. There is no Argument can be brought againſt it: But it muſt needs be acknowledged by all thoſe that apply themſelves to it. The Errors in ſuch Points as theſe, are but the objections of a carnal heart; and therefore the beſt way to confute them, is to get the heart eſtabliſh'd with grace, which is the beſt decider and determiner of ſuch Contrarieties as we now ſpeak of.
This as it is neceſſary for all other Chriſtians, ſo eſpecially for us who are Miniſters, and who are entruſted with the Myſteries of Chriſt, as Stewards of them. It concerns us eſpecially to get ſome ſenſe and experience of them, and to have them wrought and rivited into our hearts, that ſo we may ſay to our Auditors, as our Saviour does here to Nicodemus in the following verſe in this Chapter, Verily, verily I ſay unto thee, We ſpeak that we do know, and we teſtifie that we have ſeen; as being that which is like to carry the greateſt efficacy and authority with it. We being never ſo likely to perſwade that to others, which we have not firſt of all perſwaded to our ſelves. Thus ſhall we, by the manifeſtation of the truth, commend our ſelves to every mans conſcience in the ſight of God, as it is in 2 Cor. 4.2.
And ſo I have done with the third part of the Reſemblance, which is of the Spirit compared to the Wind, in the Intricacy and Myſteriouſneſs of it as to its proceedings; and ſo with this whole Verſe before us, The wind bloweth, &c.